One cause of misery and vice is always present with us in the greed and pride of men, but at certain periods in history this is greatly increased by the temporary prevalence of some false philosophy. Correct thinking will not make good men of bad ones; but a purely theoretical error may remove ordinary checks to evil and deprive good intentions of their natural support. An error of this sort is abroad at present. I am not referring to the Power philosophies of the Totalitarian states, but to something that goes deeper and spreads wider and which, indeed, has given these Power philosophies their golden opportunity. I am referring to Subjectivism.

After studying his environment man has begun to study himself. Up to that point, he had assumed his own reason and through it seen all other things. Now, his own reason has become the object: it is as if we took out our eyes to look at them. Thus studied, his own reason appears to him as the epiphenomenon which accompanies chemical or electrical events in a cortex which is itself the by-product of a blind evolutionary process. His own logic, hitherto the king whom events in all possible worlds must obey, becomes merely subjective. There is no reason for supposing that it yields truth.

As long as this dethronement refers only to the theoretical reason, it cannot be wholehearted. The scientist has to assume the validity of his own logic (in the stout old fashion of Plato or Spinoza) even in order to prove that it is merely subjective, and therefore he can only flirt with subjectivism. It is true that this flirtation sometimes goes pretty far. There are modern scientists, I am told, who have dropped the words truth and reality out of their vocabulary and who hold that the end of their work is not to know what is there but simply to get practical results. This is, no doubt, a bad symptom. But, in the main, subjectivism is such an uncomfortable yokefellow for research that the danger, in this quarter, is continually counteracted.

But when we turn to practical reason the ruinous effects are found operating in full force. By practical reason I mean our judgement of good and evil. If you are surprised that I include this under the heading of reason at all, let me remind you that your surprise is itself one result of the subjectivism I am discussing. Until modern times no thinker of the first rank ever doubted that our judgements of value were rational judgements or that what they discovered was objective. It was taken for granted that in temptation passion was opposed, not to some sentiment, but to reason. Thus Plato thought, thus Aristotle, thus Hooker, Butler and Doctor Johnson. The modern view is very different. It does not believe that value judgements are really judgements at all. They are sentiments, or complexes, or attitudes, produced in a community by the pressure of its environment and its traditions, and differing from one community to another. To say that a thing is good is merely to express our feeling about it; and our feeling about it is the feeling we have been socially conditioned to have.

But if this is so, then we might have been conditioned to feel otherwise. “Perhaps,” thinks the reformer or the educational expert, “it would be better if we were. Let us improve our morality.” Out of this apparently innocent idea comes the disease that will certainly end our species (and, in my view, damn our souls) if it is not crushed; the fatal superstition that men can create values, that a community can choose its “ideology” as men choose their clothes. Everyone is indignant when he hears the Germans define justice as that which is to the interest of the Third Reich. But it is not always remembered that this indignation is perfectly groundless if we ourselves regard morality as a subjective sentiment to be altered at will. Unless there is some objective standard of good, overarching Germans, Japanese, and ourselves alike whether any of us obey it or no, then of course the Germans are as competent to create their ideology as we are to create ours. If “good” and “better” are terms deriving their sole meaning from the ideology of each people, then of course ideologies themselves cannot be better or worse than one another. Unless the measuring rod is independent of the things measured, we can do no measuring. For the same reason it is useless to compare the moral ideas of one age with those of another: progress and decadence are alike meaningless words.

All this is so obvious that it amounts to an identical proposition. But how little it is now understood can be gauged from the procedure of the moral reformer who, after saying that “good” means “what we are conditioned to like” goes on cheerfully to consider whether it might be “better” that we should be conditioned to like something else. What in Heaven’s name does he mean by “better”? He usually has at the back of his mind the notion that if he throws over traditional judgement of value, he will find something else, something more “real” or “solid” on which to base a new scheme of values. He will say, for example, “We must abandon irrational taboos and base our values on the good of the community” — as if the maxim “Thou shalt promote the good of the community’ were anything more than a polysyllabic variant of ‘Do as you would be done by’ which has itself no other basis than the old universal value judgement that he claims to be rejecting. Or he will endeavor to base his values on biology and tell us that we must act thus and thus for the preservation of our species. Apparently he does not anticipate the question, ‘Why should the species be preserved?’ He takes it for granted that it should, because he is really relying on traditional judgements of value. If he were starting, as he pretends, with a clean slate, he could never reach this principle. Sometimes he tries to do so by falling back on “instinct.” “We have an instinct to preserve our species”, he may say. But have we? And if we have, who told us that we must obey our instincts? And why should we obey this instinct in the teeth of many others which conflict with the preservation of the species? The reformer knows that some instincts are to be obeyed more than others only because he is judging instincts by a standard, and the standard is, once more, the traditional morality which he claims to be superseding. The instincts themselves obviously cannot furnish us with grounds for grading the instincts in a hierarchy. If you do not bring a knowledge of their comparative respectability to your study of them, you can never derive it from them.

This whole attempt to jettison traditional values as something subjective and to substitute a new scheme of values for them is wrong. It is like trying to lift yourself by your own coat collar. Let us get two propositions written into our minds with indelible ink.

1. The human mind has no more power of inventing a new value than of planting a new sun in the sky or a new primary colour in the spectrum.
2. Every attempt to do so consists in arbitrarily selecting some one maxim of traditional morality, isolating it from the rest, and erecting it into an unum necessarium.

The second proposition will bear a little illustration. Ordinary morality tells us to honour our parents and cherish our children. By taking the second precept alone you construct a Futurist Ethic in which the claim of “posterity” are the sole criterion. Ordinary morality tells us to keep promises and also to feed the hungry. By taking the second precept alone you get a Communist Ethic in which “production,” and distribution of the products to the people, are the sole criteria. Ordinary morality tells us, ceteris paribus, to love our kindred and fellow citizens more than strangers. By isolating this precept you can get either an Aristocratic Ethic with the claims of our class as sole criterion, or a Racialist Ethic where no claims but those of blood are acknowledged. These monomaniac systems are then used as a ground from which to attack traditional morality; but absurdly, since it is from traditional morality alone that they derive such semblance of validity as they possess. Starting from scratch, with no assumptions about value, we could reach none of them. If reverence for parents or promises is a mere subjective by-product of physical nature, so is reverence for race or posterity. The trunk to whose root the reformer would lay the axe is the only support of the particular branch he wishes to retain.

All idea of “new” or “scientific” or “modern” moralities must therefore be dismissed as mere confusion of thought. We have only two alternatives. Either the maxims of traditional morality must be accepted as axioms of practical reason which neither admit nor require argument to support them and not to “see” which is to have lost human status; or else there are no values at all, what we mistook for values being “projections” of irrational emotions. It is perfectly futile, after having dismissed traditional morality with the question, ‘Why should we obey it?’ then to attempt the reintroduction of value at some later stage in our philosophy. Any value we reintroduce can be countered in just the same way. Every argument used to support it will be an attempt to derive from premises in the indicative mood a conclusion in the imperative. And this is impossible.

Against this view the modern mind has two lines of defence. The first claims that traditional morality is different in different times and places — in fact, that there is not one morality but a thousand. The second exclaims that to tie ourselves to an immutable moral code is to cut off all progress and acquiesce in stagnation. Both are unsound.

Let us take the second one first. And let us strip it of the illegitimate emotional power it derives from the word ‘stagnation’ with its suggestion of puddles and mantled pools. If water stands too long it stinks. To infer thence that whatever stands long must be unwholesome is to be the victim of metaphor. Space does not stink because it has preserved its three dimensions from the beginning. The square on the hypotenuse has not gone moldy by continuing to equal the sum of the squares on the other two sides. Love is not dishonored by constancy, and when we wash our hands we are seeking stagnation and “putting the clock back,” artificially restoring our hands to the status quo in which they began the day and resisting the natural trend of events which would increase their dirtiness steadily from our birth to our death. For the emotive term ‘stagnant’ let us substitute the descriptive term ‘permanent.’ Does a permanent moral standard preclude progress? On the contrary, except on the supposition of a changeless standard, progress is impossible. If good is a fixed point, it is at least possible that we should get nearer and nearer to it; but if the terminus is as mobile as the train, how can the train progress towards it? Our ideas of the good may change, but they cannot change either for the better or the worse if there is no absolute and immutable good to which they can recede. We can go on getting a sum more and more nearly right only if the one perfectly right is “stagnant”.

And yet it will be said, I have just admitted that our ideas of good may improve. How is this to be reconciled with the view that “traditional morality” is a depositum fidei which cannot be deserted? The answer can be understood if we compare a real moral advance with a mere innovation. From the Stoic and Confucian, “Do not do to others what you would not like them to do to you”; to the Christian, “Do as you would be done by” is a real advance. The morality of Nietzsche is a mere innovation. The first is an advance because no one who did not admit the validity of the old maxim could see reason for accepting the new one, and anyone who accepted the old would at once recognize the new as an extension of the same principle. If he rejected it, he would have to reject it as a superfluity, something that went too far, not as something simply heterogeneous from his own ideas of value. But the Nietzschean ethic can be accepted only if we are ready to scrap traditional morals as a mere error and then to put ourselves in a position where we can find no ground for any value judgements at all. It is the difference between a man who says to us: “You like your vegetables moderately fresh; why not grow your own and have them perfectly fresh?” and a man who says, “Throw away that loaf and try eating bricks and centipedes instead.” Real moral advances, in fine, are made from within the existing moral tradition and in the spirit of that tradition and can be understood only in the light of that tradition. The outsider who has rejected the tradition cannot judge them. He has, as Aristotle said, no arche, no premises.

And what of the second modern objection — that the ethical standards of different cultures differ so widely that there is no common tradition at all? The answer is that is a lie – a good, solid, resounding lie. If a man will go into a library and spend a few days with the Encyclopedia of Religion and Ethics he will soon discover the massive unanimity of the practical reason in man. From the Babylonian Hymn to Samos, from the Laws of Manu, the Book of the Dead, the Analects, the Stoics, the Platonists, from Australian aborigines and Redskins, he will collect the same triumphantly monotonous denunciations of oppression, murder, treachery, and falsehood, the same injunctions of kindness to the aged, the young, and the weak, of almsgiving and impartiality and honesty. He may be a little surprised (I certainly was) to find that precepts of mercy are more frequent than precepts of justice; but he will no longer doubt that there is such a thing as the Law of Nature. There are, of course, differences. There are even blindnesses in particular cultures — just as there are savages who cannot count up to twenty. But the pretence that we are presented with a mere chaos – though no outline of universally accepted value shows through — is wherever it is simply false and should be contradicted in season and out of season wherever it is met. Far from finding a chaos, we find exactly what we should expect if good is indeed something objective and reason the organ whereby it is apprehended — that is, a substantial agreement with considerable local differences of emphasis and, perhaps, no one code that includes everything.

The two grand methods of obscuring this agreement are these: First, you can concentrate on those divergences about sexual morality which most serious moralists regard as belonging to positive rather than to Natural Law, but which rouse strong emotions. Differences about the definition of incest or between polygamy and monogamy come under this head. (It is untrue to say that the Greeks thought sexual perversion innocent. The continual tittering of Plato is really more evidential than the stern prohibition of Aristotle. Men titter thus only about what they regard as, at least, a peccadillo: the jokes about drunkenness in Pickwick, far from proving that the nineteenth-century English thought it innocent, prove the reverse. There is an enormous difference of degree between the Greek view of perversion and the Christian, but there is not opposition.) The second method is to treat as differences in the judgement of value what are really differences in belief about fact. Thus human sacrifice, or persecution of witches, are cited as evidence of a radically different morality. But the real difference lies elsewhere. We do not hunt witches because we disbelieve in their existence. We do not kill men to avert pestilence because we do not think pestilence can thus be averted. We do “sacrifice” men in war, and we do hunt spies and traitors.

So far I have been considering the objections which unbelievers bring against the doctrine of objective value, or the Law of Nature. But in our days we must be prepared to meet objections from Christians too. “Humanism” and “liberalism” are coming to be used simply as terms of disapprobation, and both are likely to be so used of the position I am taking up. Behind them lurks a real theological problem. If we accept the primary platitudes of practical reason as the unquestioned premises of all action, are we thereby trusting our own reason so far that we ignore the Fall, and are retrogressively turning our absolute allegiance away from a person to an abstraction?

As regards the Fall, I submit that the general tenor of scripture does not encourage us to believe that our knowledge of the Law has been depraved in the same degree as our power to fulfil it. He would be a brave man who claimed to realize the fallen condition of man more clearly than St. Paul. In that very chapter (Roman 7) where he asserts most strongly our inability to keep the moral law he also asserts most confidently that we perceive the Law’s goodness and rejoice in it according to the inward man. Our righteousness may be filthy and ragged, but Christianity gives us no ground for holding that our perceptions of right are in the same condition. They may, no doubt, be impaired; but there is a difference between imperfect sight and blindness. A theology which goes about to represent our practical reason as radically unsound is heading for disaster. If we once admit that what God means by “goodness” is sheerly different from what we judge to be good, there is no difference left between pure religion and devil worship.

The other objection is much more formidable. If we once grant that our practical reason is really reason and that its fundamental imperatives are as absolute and categorical as they claim to be, then unconditional allegiance to them is the duty of man. So is absolute allegiance to God. And these two allegiances must, somehow, be the same. But how is the relation between God and the moral law to be represented? To say that the moral law is God’s law is no final solution. Are these things right because God commands them or does God command them because they are right? If the first, if good is to be defined as what God commands, then the goodness of God Himself is emptied of meaning and the commands of an omnipotent fiend would have the same claim on us as those of the “righteous Lord.” If the second, then we seem to be admitting a cosmic dyarchy, or even making God himself the mere executor of a law somehow external and antecedent to His own being. Both views are intolerable.

At this point we must remind ourselves that Christian theology does not believe God to be a person. It believes Him to be such that in Him a trinity of persons is consistent with a unity of Deity. In that sense it believes Him to be something very different from a person, just as a cube, in which six squares are consistent with unity of the body, is different from a square. (Flatlanders, attempting to imagine a cube, would either imagine the six squares coinciding, and thus destroy their distinctness, or else imagine them set out side by side, and thus destroy the unity. Our difficulties about the Trinity are of much the same kind.) It is therefore possible that the duality which seems to force itself upon us when we think, first, of our Father in Heaven, and, secondly, of the self-evident imperatives of the moral law, is not a mere error but a real (though inadequate and creaturely) perception of things that would necessarily be two in any mode of being which enters our experience, but which are not so divided in the absolute being of the superpersonal God. When we attempt to think of a person and a law, we are compelled to think of this person either as obeying the law or as making it. And when we think of Him as making it we are compelled to think of Him either as making it in conformity to some yet more ultimate pattern of goodness (in which case that pattern, and not He, would be supreme) or else as making it arbitrarily by a sic volo, sic jubeo (in which case He would be neither good nor wise). But it is probably just here that our categories betray us. It would be idle, with our merely mortal resources, to attempt a positive correction of our categories – ambulavi in mirabilibus supra me. But it might be permissible to lay down two negations: that God neither obeys nor creates the moral law. The good is uncreated; it never could have been otherwise; it has in it no shadow of contingency; it lies, as Plato said, on the other side of existence. It is the Rita of the Hindus by which the gods themselves are divine, the Tao of the Chinese from which all realities proceed. But we, favoured beyond the wisest pagans, know what lies beyond existence, what admits no contingency, what lends divinity to all else, what is the ground of all existence, is not simply a law but also a begetting love, a love begotten, and the love which, being these two, is also imminent in all those who are caught up to share the unity of their selfcaused life. God is not merely good, but goodness; goodness is not merely divine, but God.

These may seem fine-spun speculations: yet I believe that nothing short of this can save us. A Christianity which does not see moral and religious experience converging to meet at infinity, not at a negative infinity, but in the positive infinity of the living yet superpersonal God, has nothing, in the long run, to divide it from devil worship; and a philosophy which does not accept value as eternal and objective can lead us only to ruin. Nor is the matter of merely speculative importance. Many a popular “planner” on a democratic platform, many a mildeyed scientist in a democratic laboratory means, in the last resort, just what the Fascist means. He believes that “good” means whatever men are conditioned to approve. He believes that it is the function of him and his kind to condition men; to create consciences by eugenics, psychological manipulation of infants, state education and mass propaganda. Because he is confused, he does not yet fully realize that those who create conscience cannot be subject to conscience themselves. But he must awake to the logic of his position sooner or later; and when he does, what barrier remains between us and the final division of the race into a few conditioners who stand themselves outside morality and the many conditioned in whom such morality as the experts choose is produced at the experts’ pleasure? If “good” means only the local ideology, how can those who invent the local ideology be guided by any idea of good themselves? The very idea of freedom presupposes some objective moral law which overarches rulers and ruled alike. Subjectivism about values is eternally incompatible with democracy. We and our rulers are of one kind only so long as we are subject to one law. But if there is no Law of Nature, the ethos of any society is the creation of its rulers, educators and conditioners; and every creator stands above and outside his creation.

Unless we return to the crude and nursery-like belief in objective values, we perish. If we do, we may live, and such a return might have one minor advantage. If we believed in the absolute reality of elementary moral platitudes, we should value those who solicit our votes by other standards than have recently been in fashion. While we believe that good is something to be invented, we demand of our rulers such qualities as “vision,” “dynamism,” “creativity,” and the like. If we returned to the objective view we should demand qualities much rarer, and much more beneficial — virtue, knowledge, diligence and skill. ‘Vision’ is for sale, or claims to be for sale, everywhere. But give me a man who will do a day’s work for a day’s pay, who will refuse bribes, who will not make up his facts, and who has learned his job.